IRAUDIENCE 



The Philosophy of its Expression 
The Science of its Practice 

lmune with the So-called Dead 



BY 

F. GRUMBINE 



CLAIRAUDIENCE 

The Philosophy of its Expression 

The Science of its Practice 

How to Commune with the So-called Dead 



BY 

J. C. F. GRUMBINE 

Fellow of the Society of Science, Letters and Art, London, 
England. Author of "The System of Philosophy Con- 
cerning Divinity" and numerous books on Occult 
and Divine Science. 



e^* ^* 



Published by 

THE ORDER OF THE WHITE ROSE, 

Boston, Massachusetts. 






Entered according to an act of Congress, in the year 1911 

By J. C. F. GRUMBINE 

in the office of the Librarian of Congress 
at Washington, D. C. 

Rights of Translation Reserved 



ECI.A305954 



CONTENTS 



I. 
FOREWORD. 

LESSON I. 
What Clairaudience Is. Experiment I. 

LESSON II. 
The Normal Sense and Organ of Hearing. Experiment II. 

LESSON III. 
Sound Vibrations and Ether Waves. Experiment III. 

LESSON IV. 
The Silence. Experiment IV. 

LESSON V. 

The Objective and Subjective Mind as Spectrums of Sound 
Waves, and Clairaudience. Experiment V. 

LESSON VI. 

Thought in Relation to Sound and Inspiration in Relation 
to Clairaudient Speech. Experiment VI. 

LESSON VII. 

The Law of Correspondence Experimentally and Clair- 
audiently Applied. Experiment VII. 



CONTENTS— Cont. 

LESSON VIII. 
Dependent and Independent Voices. Experiment VIII. 

LESSON IX. 

Practical Methods for Clairaudient Development. Experi- 
ment IX. 

LESSON X. 

Sympathy and Antipathy. Concord and Discord. The Law 
of Clairaudient Expression and Realization. 

LESSON XI. 

Invisible Helpers Who Adjust and Attune Clairaudient 

Nerves or Psychic Wires. Operators Needed on 

the Excarnate Spirit Side. Experiment XL 

LESSON XII. 

The Voices and the Voice. "Thus Saith the Lord." 
Experiment XII. 



FOREWORD. 



To those who know nothing of, or who doubt every- 
thing, about the spirit world, this series of teachings will 
have no meaning; but to the students of psychical phe- 
nomena and supernormal development this practical 
treatise will be timely and providential. No work of in- 
spiration is sent to earth without a purpose. The needs, 
the aspirations, the sufferings of humanity evoke the min- 
istrations of spirits and depth and height meet, as it were, 
by a law of cause and effect, science has not as yet ex- 
plained. 

The new or supernormal psychology is rapidly winning 
favor, and is supplanting the old and abnormal. External 
means of communication between men are pointing to in- 
terior means of communication between spirits and man- 
kind, and what telepathy previses as possible between men 
on the material plane, clairsentience, clairvoyance and 
clairaudience prove is practical between incarnate and 
excarnate spirits. 

Spirit is at the base of all communication and com- 
munion, whether outward or material, or mental or 
spiritual. 

Acts of the supernormal powers of the incarnate spirits 
are no more wonderful or remarkable than the clairvoyant 
visions and clairaudient messages afforded us by excar- 
nate spirits, whom the world calls "dead". Wireless wires 
reach from our sight and hearing to unseen, silent oper- 
ators on the excarnate (spirit) side of life. The joy of 
discovering this is only exceeded by the knowledge of the 
actual daily communion and communication with the un- 
seen immortals! Think of it! Where are they? Do they 



6 CLAIRAUDIENCE 

suffer, or are they happy? Do they live and love us still? 
Go into the silence! Tick off a message to the spirit oper- 
ators by telepathy; or vision the clairvoyant sight on to 
the supernormal plane where your deceased loved ones 
live; or take up the spirit telephone, called clairaudience, 
and listen. Listen deeply, reverently. A message thrills 
by sympathy or love over the unseen wires, called psy- 
chic filaments; a vision of your dear ones dawns on your 
mind as out of the mystery of the inner mental darkness; 
or the angel voice of a dear companion, gone as you 
thought forever, whispers close to your mind, and seems 
to be heard, often accompanied with a cold breath pres- 
sing against your face, or wells up in the midst of your 
vocal organs and the throat. And this is the greatest 
discovery and mystery of life, far more valuable because 
of the superlatively beneficient service in the human and 
divine sense, to every human being. 

All can and therefore should feel, see, and hear super- 
normally, all can and therefore should receive and send 
messages from the earth to the spirit world. 

As the book on Clairvoyance, by J. C. F. Grumbine, 
revealed the law and science of supernormal seeing, see- 
ing spiritually into this as well as the spirit world, so this 
book reveals the law and science of supernormal hearing, 
hearing spiritually messages from this and the spirit world. 

Study and apply the teachings, the results follow. 



LESSON I. 
WHAT CLAIRAUDIENCE IS. 

Technically speaking, clairaudience is, in the termin- 
ology of the new psychology, the supernormal as well 
as superphysical power of clear or spiritual hearing. Nor- 
mal audience or hearing is hearing sounds, and by them 
interpreting thoughts* Supernormal hearing, or clairau- 
dience, is hearing thoughts unmanifest or unexpressed 
in sounds. Normal hearing deals with thought forms or 
pictures created by sound waves or vibrations; while clair- 
audience deals with vibrations which transcend the normal 
scale or spectrum. It is specifically the language of the 
spirit, or one of the spiritual modes of communication and 
communion between excarnate and incarnate spirits. For 
since we are spirits, whether in or out of the physical 
body, we have access to spiritual as well as material 
means of communication. 

Now it would be remarkable if sometime in our life we 
did not hear a voice, which spoke to our inmost nature, 
when no one was near, — a voice which seemed a warn- 
ing and to pressage disaster, and was actually followed 
by bad news! How many have not asked "who's there!" 
when suddenly halted in their course by a voice which 
seemed to issue out of the invisible air? In most in- 
stances, this voice is that of a spirit who speaks to the 
clairaudient and so startles the sleep walker, called man, 
as he dreams his mortal dreams of existence. Paul heard 
this voice when on the road to Damascus. Jesus cried out, 
"Saul, Saul why persecutest thou me?". And throughout 
the history of Israel as recorded in the Bible the "thus 
saith the Lord", is proof of the frequency of the clair- 
audient voice. 



8 CLAIRAUDIENCE 

That a spirit can so address a mortal is not strange from 
a Biblical, if not from the view point of the new psych- 
ology and Spiritualism. In fact, one need not seek for 
evidences of the clairaudient power and voice outside of 
our own generation and the annals of the times, for it is 
far more common among mankind today than the most 
enthusiastic advocates believe. Of course, those who en- 
joy clairaudient voices are not always publishing the fact 
in the newspapers, nor are they confiding their extra- 
ordinary and sacred experiences to the scoffer or the 
superstitious, nor to their most intimate friends, because 
they do not wish to be judged insane by the ignorant or 
worldy wise. Still in our very large and extended ac- 
quaintance with all sorts of people, we have met hundreds 
who when they were pressed to speak openly and without 
reserve, or when all fear of ridicule was removed, con- 
fessed as did the great Greek philosopher, Socrates, that 
they had always been guided and inspired by a clair- 
audient power, or voice, (demon, as Socrates called it, 
from the Greek dunamis which means a force or power). 
And this same Socrates bears the historical reputation 
of being the wisest of men. 

Lest some agnostic may think that such a voice is purely 
fictitious or imaginary, concrete facts in the life of the 
intelligence who speaks are often cited to show that the 
voice is excarnate or supernatural, belonging to a sepa- 
rate entity, who speaks, as it were, from another world. 
Much proof is accessible to convince the doubter that 
such bodiless voices have been traced to spirit people, — 
men, women and children who once lived on earth, but 
who now enjoy in the spirit world a free life and a more 
enlarged power of individual and psychic freedom and ini- 
tiative. Not only is this so, but these spirit people have 
given facts in their lives which have been verified in every 
particular, so that whatever the skeptic thought the voice 



CLAIRAUDIENCE 9 

might be, the evidence of the intelligence back of the 
voices could not be denied. And these facts are all the 
more credible because experienced by thousands. 

The independent voices differ from the clairaudient. 
The clairaudient voices are always from within the soul, 
(spirit communing with spirit) and are bodiless or sound- 
less, so that only the clairaudient can hear them. While the 
independent voices are vocalized and externalized into the 
air, so that the sense of hearing can apprehend them. 

A mortal can address an immortal and an immortal can 
address a mortal clairaudiently. The law permits clair- 
audient intercommunications from the material to the 
etherial planes and vice versa. Clairaudience is the di- 
rect, and vocal utterence and audience to vocal utterance, 
the indirect means of spirit communication. And yet 
clairaudience is such spirit and spiritual communion 
as thought and language can express and manifest, and 
yet they cannot explain. 

Often one's attention will be suddenly and startlingly 
arrested by a clairaudient spirit voice, spoken and heard 
so loudly that one may be surprised not to see a mortal 
standing near; or a voice may be heard so loudly in one's 
sleep as to awaken one, and yet no one physically visible 
called. These clairaudient voices are so subjectified as 
to make them seem objective or material, the impression 
of sound being registered on the objective mind as such 
sufficiently through the subjective, spiritual process as to 
make it seem physically audible. 

So much for the facts of clairaudience. Let the student 
now apply the following experiment. 



EXPERIMENT I. 

Sit in a subdued light, and at a time when there is the 
least noise or possible interruption. Sympathetically dwell 
upon some spirit who is very near and dear. Have a paper 
pad and pencil handy. Listen for impressions, note them 
down on paper. Follow this habit daily and observe how 
touches as of a feather brushing over, or a fly walking on 
your head, will be felt. Often a cool breeze will blow 
across the face or hands. Throbs will be felt from within. 
Speak to the intelligence. Be friendly, sympathetic, loving 
and so invite and attract the spirit or spirits. 



LESSON II. 
THE NORMAL SENSE AND ORGAN OF HEARING. 

Scientists claim that the range of sound waves or vibra- 
tions which the sense of hearing can apprehend and com- 
prehend are from 40 to 40,000 per second. *Etherial radia- 
tion is much higher, quicker and yet it is neither percep- 
tible to the sense of sight, hearing or any other normal 
sense. If light waves travel at the rate of 400 to 700 
billions per second and the eye can catch them, and not 
the vibrations called etherial waves, emitted by electrical 
oscillation, one would quite naturally suppose that audi- 
tory vibrations are much lower in scale than either optical 
or etherial. And there is ground for concluding that most 
persons are more inductive to sound than to light waves. 
But how about the clairaudient perception or the electrical 
or etheric ear, to use a similar phrase which Lord Kelvin 
employed when speaking of the "Electric eye?" 

Sir Oliver Lodge seems to believe that between the 
highest audible, and the lowest visible vibrations there 
has been hitherto a great gap which these electric oscilla- 
tions go far to fill up. 

But are the so-called "voices", "thoughts", "spirit langu- 
age", waves with which any material instrument, however 
delicate, can deal? Does clairaudience or clairvoyance 
deal with vibrations which occupy this hitherto unknown 
gap? And if so does this clairaudient (supernormal) per- 
ception imply an etheric, supernormal organ, function or 
sense which apprehends and then translates to the spirit 
through the so-called etheric double made up of finer 
matter, or spiritual body as Paul called it, these inaudible 



*Sir Oliver Lodge in "The Ether of Space." 



12 CLAIRAUDIENCE 

sound waves? This is possible, and yet as thought does 
not depend upon, nor is it created by sensation, although 
it is intelligently related to it, so spirit language can be 
spoken as between excarnate and incarnate spirits with- 
out organic functions. Confusion and misunderstanding 
arise when the normal (mental) habit or mode of seeing 
and hearing are theoretically made the universal (super- 
normal), interior, as well as exterior, means of intelligent 
communion and communication. 

Nor will a specification of the organization, office and 
integral parts of the function of the ear help us to under- 
stand the sense of hearing, or spiritual hearing. The ear, 
the organ and the sense are physically adapted to sound 
waves and are marvelously composed. And yet spirit 
speaks and can speak to the spirit without them. Some 
one will ask, "Why then this apparent waste and extrava- 
gance on the part of nature!" There is neither waste, nor 
extravagance but economic provision and wise necessity 
in the organic and functional arrangement. While ma- 
terial but partial knowledge is as necessary as spiritual 
and complete knowledge, and while one opens the door 
of the spirit to the outer kingdom so that the man finds 
Divinity in his humanity, the other opens the door to the 
inner kindom, and finds Divinity to be all in all. Who 
then will deny the disadvantage but necessity of experi- 
ence through the normal senses and mind, but the advan- 
tage and freedom of life through the supernormal senses 
and consciousness? 

The efficiency or inefficiency of the sense of hearing 
(deafness), affects the clairaudient hearing only, as the 
mind is unfamiliar with the objective images and language 
of thought, and among such cases where materiality of 
thought predominates. Thought to the spirit is the inspira- 
tion of intelligence, while language, symbolical as it is, is 



CLAIRAUDIENCE 13 

but one of its forms of expression. But inasmuch as it is 
through language that the mind of man perceives and un- 
derstands thought as it relates ,to material things, every- 
thing having a name, so the spirit people feel obliged to 
relate their thought and even inspirations to the symbols, 
forms, idioms of our mental world, which we associate 
with ideas. This will more and more become apparent as 
the law of the subjective in relation to the objective 
mind is revealed and intelligently understood. So, if spirit 
people address mortals clairaudiently, as spirit to spirit, 
their inspirations, thoughts and ideas commonly fit into 
the moulds or forms by and through which we breath or 
associate our own ideas. 

There is a purer language, a more chase form of com- 
munion, than the shadows of our thought forms which con- 
stitute the media of all spirit communion by clairaudience; 
but as the life and thought of the spirit people must be 
expressed by the law of dissimilitude, and though that 
law corresponds with the life and thought of mortals, 
still mortals, except in rare and exceptional cases, as 
among extremely pious and saintly men and women, can- 
not comprehend the higher forms or modes of thought 
radiation, spiritual or divine inspiration. And so while 
the objective will overshadow the subjective, and the 
subjective will overshadow the spiritual, spiritual things, 
as Paul wrote, must indeed be spiritually heard as well as 
discerned. And this basic fact of the operations of the 
spirit, oscillating, as it were, between the two hemi- 
spheres of the one world, the human and divine, the ma- 
terial and spiritual, is important to recognize in our 
mental attitude, both to spirit people and the spirit, or 
we shall not understand exactly the science of clairaudient 
communication and communion. 



EXPERIMENT II. 

As you sit quietly resting the body as you relax the 
mind, gradually enter the subjective sphere of the mind. 
This can be attained by prayer, concentration and medi- 
tation. This is not a half-hearted, perfunctory, academic 
exercise, but a joyous, sympathetic, intelligent service, full 
of faith and trust; for remember that "faith is the sub- 
stance of things hoped for", but a subjective and spiritual 
substance, so compelling and inspiring in its sublime, 
spiritual quality as to actually become "the evidence of 
things unseen." The substance is in reality what you 
are aspiring for, — not what you are in the objective mind 
or body. As you listen and familiarize yourself with this 
virgin or occult, subjective sphere, soon evidences of spirit 
presence will be realized. A voice, — a word or sentence, — 
perchance only an impression, — a thought, or a feeling, 
will startle you with its thrill and inspiration. It will 
prove that it proceeds from within, — where you are now 
thinking, — from the spirit. Talk to it, and let it join in 
your meditations. It will reveal its identity to you sooner 
or later, but do not doubt it, nor grieve it. Sympathy, 
and not antipathy is the safe, sound and reliable law of 
spirit communion. 



CHAPTER III. 
SOUND VIBRATIONS AND ETHER WAVES. 

Clairaudience as a supernormal function has to do with 
ether waves only in so far as the etherial body of the 
spirit relates itself to sound vibrations. A vibration which 
produces a sound is very much lower in the scale of vibra- 
tions than ether waves. But as ether waves convey, 
include and define higher, even spiritual rates of vibra- 
tions, it is not at all unthinkable to surmise, if not to 
advance as a fact of psycho-chemistry and psycho- 
physics, that in some mysterious way not yet intelligible 
to the physicist or psychologist, what an excarnate spirit 
wills, thinks or feels is, to use a normal word, "sensibly" 
impressed upon the etherial body or organism of the 
recipient on the physical plane, so that he feels, sees, 
or hears the thought as the case might be, or as the 
operator chooses to transmit it. Sometimes the thought is 
better felt than seen, at other times it is better heard 
than either felt or seen. And so the employment of these 
sublime forms of vibrations which offer no resistance to 
thought, and which seem to bridge the hiatus between the 
planes of the incarnate and excarnate spirits. 

It is not here declared that ether waves are necessary 
to deductive thought or inspirational transmissions; but 
it 5s maintained that where spiritual (inner) communion 
is not possible or practical, thought waves act upon and 
through ether waves to set up correspondential and lower 
waves by which intelligent messages are transmitted 
by what may here be called the cypher code, to minds 
keyed to lower and not to higher vibrations. This must 
and will be self-evident to any one who will give the rela- 



16 CLAIRAUDIENCE 

tionship between the sense world and sound waves in 
which man finds himself organically fitted, and the spirit 
world and ether waves in which the spirits functioning 
on the supernormal and excarnate planes find themselves 
adapted. For instance, I may think your thought with- 
out you being conscious of the fact, and I may tell you 
to your surprise, but when you must speak or write the 
thought, you employ material means and the voice con- 
veys to me by sound waves, as the letters conveys to me 
by waves of light your thought. Could we commune in 
thought alone we need employ no sound or light waves. 
So, in the use of the supernormal power of clairaudience. 
When Spirit communes with spirit, ether waves which 
vocalize to the etherial organism the thoughts of the 
spirit, are necessary. And this conception of an organic 
correspondence between spirits in the atmospherean and 
etherian worlds show that where the souls of men have 
not outgrown their earthly and sense attractions some 
wise organic or functional provision is made for them. 

This idea or fact of planes, however actual on the 
physical and real or etherial on the superphysical side 
of human life, must not be made too material or literal, 
or one will imagine that the air or ether as the case 
might be, are necessary to an intelligent perception or 
consciousness of thought. On the contrary spirit incarnate 
or excarnate only need functions, so long as they fail to 
enjoy life without them. Atrophy will set in the moment 
the spirit ceases to use an organ. Regeneration of the 
organ as well as the life that uses it must first take 
place. 

The "third" eye of Theosophists is not another eye 
added to the two which man now uses, but one eye, the 
spirit's own sight, and as a matter of fact no eye at all, 
which needs an organic outlet or holes in the skull to 



CLAIRAUDIENCE 17 

make vision possible, as clairvoyance proves. So it is 

with the ''third" ear — the sense of hearing, which is 

clairaudience, and which hears without an ear and is 
spiritual. 

Thus "I" hear sound waves, or "I" hear ether waves 
which are a superlative excitation of the ether by super- 
normal spirit vibrations; but to hear spiritually, the "I" 
hears directly spirit with spirit, a hearing more con- 
tiguous, and interior than sense hearing, because within 
one's own consciousness. When two spirits commune 
thus, one the recipient and the other the percipient, 
what inspirational possibilities spread before them! 



EXPERIMENT III. 

The psychological test which is extremely helpful in 
deducing this clairaudient experience is one which is em- 
ployed when the soul is in trouble. It goes within itself 
to find a way out of itself, — that is, out of the difficulty. 
Rely less and less upon audible advice and more and more 
upon inaudible. Listen for and to the vox dei or the voice 
of God, and, in so listening, other voices will speak out 
of the silence, within your own consciousness and take 
up the threads of thought just where we are thinking. 
Do not expect any superlative revelation in thunderous 
tones of the "Thus saith the Lord." Listen day by day, 
and love to listen, for the voices of the spirits, and the 
voices of the spirit will sooner or later respond to your 
prayer or cry for help. As egotism destroys the possibility 
of inspiration, one must lay the thought of self-sufficiency, 
as well as selfishness, at the door before entering the 
silence. Let what you seek be good for you and for all, 
then sure results will follow. This is a safeguard against 
the evils of auto-suggestion, and the greater evils of self- 
hypnosis and obsession. 



LESSON IV. 
THE SILENCE. 

A great deal has been written and said about the silence, 
and most students of the new psychology and occult 
science have an intelligent if not a clearly defined concep- 
tion of what the silence means. And yet it has been often 
defined in terms so misleading and ambiguous that we 
know what it is most by what it is not. It is within the 
mind, and yet it is neither a form, nor a product of 
thought. It is not the subjective in contradistinction to 
the objective mind. It is not a mental pose or attitude, 
although relaxation or passivity of the mind is necessary 
to realize it. It is not thoughtlessness, nor thoughtful- 
ness, although the silence is that state of mind, which 
neither the absence nor the presence of thought can de- 
fine. Mental unconsciousness, called the trance, is not the 
silence, and yet it often sweeps one into it and gives 
ecstatic and supernormal experiences. Absent mindedness 
or distraction as in oblivion and reverie is not technically 
the silence, for they imply conditions imposed on conscious- 
ness rather than that sublime, rarified state designated 
the silence. 

Mental scientists have treated the silence as though it 
were the subjective reservoir, from which one draws 
positive response to all objective suggestions while meta- 
physicians, the spiritual or divine scientist treat it as the 
oracle of prayer or aspiration, the Holy of Holies, which 
mediates the ego between the outer (objective mind) and 
inner court (subjective mind) of intelligence and God. 

Excellent and splendid as are these suggestions on the 
subject of the silence, that of the divine scientist ap- 



20 CLAIRAUDIENCE 

proaches nearest to our own definition of it. Mental 
action and inaction, thoughtlessness and thoughtfulness, 
interior and exterior methods of inducing stillness are 
supplimentary and auxiliary to the state itself which the 
silence defines. It is a spiritual before it is a mental state 
of passivity or physical condition of rest. And the word 
spiritual implies and explains more than, and all that the 
other words vaguely convey. 

A spiritual state is a permanent quality or capacity of 
consciousness, which no sense perception or experience can 
define or make clear. It is the spirit's own possession 
which the pure character or life alone will reveal 
and make a source of power, plenty and peace. It is 
the well of living water within each one, so truly and 
symbolically described by John in the Fourth Chapter of 
his gospel, of which every outward, full or stagnant well 
of water, (the mind) is but a gross caricature or coarse 
dissimilitude. For the life that is running away from us 
in the adulteries of thought and action, as in all that 
leads the soul to lose itself in the world of pleasure, 
makes a farce of the silence, and until the awakening 
comes, as in the prodigal son, the soul will not know 
rest or peace, until it finds them within and above, whence 
they come. 

To be still is the one crying need or condition of the 
physical man or woman; but it is not enough or all; 
for to realize that which is within the mind, after the 
storm of worry has abated and the sky of mind has cleared, 
and the cost or loss is known, one must be willing and 
ready to live the spiritual life which qualifies one to under- 
stand and realize the silence. This is why many "brands" 
and "substitutes" which are offered as "just as good" 
and which are accepted as genuine, prove valueless. "Nar- 
row is the way which leads to life," and few indeed love 
it sufficiently to seek life on the only way where it can be 



CLAIRAUDIENCE 21 

found, but prefer the broad way of humbugs and brands, 
which counterfeit the spiritual. Yet the silence alone is 
found on "the narrow way" and strange to say, it is begun 
in this life just where one is in thought and action. The 
scriptural broad way is not a way at all, in the strict use 
of the word, but the experience of the senses, while the 
narrow way is the realization of one's Divinity. 

A text book of the new psychology which deals with 
the language, powers and life of the spirit must borrow 
from Divine or mystical science adequate and compre- 
hensive definitions of these words. For Divine or Mystic 
science is supersensuous and spiritual, rather than sensu- 
ous and intellectual in its revealments, and it treats of 
spirit, the spiritual life and the spiritual world as such, 
and from the consciousness and realization of them, and 
not theoretically or dogmatically, nor from the intellectual 
view point. Hence, the silence can never be obtained 
by any intellectual, or moral process, or by intellectual 
or moral culture, refined as it may be, but is and must 
be a spiritual attainment, This does not mean that 
physical, intellectual, and moral rules for obtaining external 
stillness, harmony of mind and beauty of surroundings 
should be ignored; but it means that the stillness, har- 
mony, aesthetical alone, can never take the place of, or be 
substituted for tKe state of the spirit, in which the silence 
lies potentially as "the treasure hidden in the field." 
Many intellectually trained minds may scoff at this state- 
ment, as the Pharisees of old who ridiculed many of the 
mysteries of the spirit which Jesus Christ taught. But 
to those who aspire for Reality, and are not satisfied with 
reflections, who prefer sunlight to moonlight, the word 
initiation will mean as much as regeneration, and they 
will open and close two doors, — as they pray and purify 
themselves, one, the physical and the sensuous, the other, 
the mental and the ethical, — and take the third degree of 



22 CLAIRAUDIENCE 

perfection by entering the shrine or Holy of Holies of the 
spirit. 

Lest some may think such language too ambiguous to 
be practical, they need only to be reminded that the 
purest and best in this life and the life which is to come 
is not an intellectual (mental), nor a material, but a 
spiritual possession, and as such is the supreme necessity. 
Useful as a material body is to the spirit, it is discarded 
when death calls the spirit to another life and world. 
All that that body attracted or described by its environ- 
ment, and earthly possessions, remain on earth or perishes 
with it. The mind, which is the finer objective body, or 
tool of the spirit, no less serviceable and valuable, dis- 
integrates as a vapor, and though capable of being repro- 
duced in vitascopic memory by the spirit, is as perishable 
as the body. The intelligent ego that used the body and 
the mind slips behind the scenes when the curtain falls, 
to become better acquainted with itself, after the mas- 
querade of form, paint, tinsel and action have been re- 
moved. 

What has the spirit thus denuded of a physical body 
done to qualify itself for the higher condition, the inner 
state of its postmortem existence? Did it lock the doors 
of the senses, to express and realize the supernormal 
powers, so that in consciousness here and now it could 
feel, hear, see, think and act divinely, and not as one 
in slavish captivity or obsessed by the senses? Did it shut 
out terrestrial sights to see visions celestial? Did it shut 
out earthly sounds and voices, to hear heavenly music 
and the voices of the silence? Not that it should hate, 
spurn and abhor all outward things, but rather augment 
the human with the divine, that it should not allow the 
sensuous to have dominion over it, drawing it away from 
the sphere of freedom, truth, love, peace and bliss. 



CLAXRAUDIENCE 23 

For no one can either enter or abide in the silence 
whose senses are actively engaged, and are not closed to 
worldly pleasures; nor can any one hope to function 
sanely on the supernormal plane who, at any time, allows 
the allurements of outward senses to absorb him. This 
is all important. 

If the sileirce were received by entering some outward 
tabernacle and there becoming worshipful, instead of be- 
taking one's self to an inner shrine, and there proving 
one's worthiness; if it were more a condition of the mind, 
and less a state of life and consciousness, it would be 
easily obtainable. But ingress to the spiritual world of 
realities is no less a path inward toward God, as is is an 
abnegation of the very influences and things which obstruct 
that blessed and luminous path, and compels a sacrifice of 
self, and a working, humanitarian love of mankind. So 
that while there is both a superphysical and psychological 
side of the silence, which to some is its most important 
side, because technically and most easily comprehended, 
the spiritual, ethical and practical side, which to the mass 
of students is neglected or slighted, is the key to the 
revealments of the silence itself. Theory, however ex- 
cellent and practical is not here misprized, but it is 
applied with absolute fidelity to deduce results. For the 
silence is not a reception room where outward conversa- 
tion ceases and no inward communion takes place, but 
it is the meeting place of the soul with all over souls, 
of spirit with spirit, the lover with the beloved in the 
deep divine sense. And here the broken hearted, the 
comfortless, the bereaved, — all who yearn for the "touch 
of a vanished hand, and the sound of a voice that is still," 
can receive direct evidences from their spirit loved ones, 
who draw nearer them in the silence, in love and devotion. 

Mysticism is the science of the silence; it means ex- 
actly what the silence defines. For the mystic is one who 



24 CLAIRAUDIENCE 

knows how to seal lips, eyes and ears, that he may con- 
sciously enjoy the arcana of the spirit and the spiritual 
world, the communion of spirits. And thus a spirit can, 
and does commune with spirit as his own inner experiences 
prove. 

To the eastern or western occulist the silence is the 
inner oasis where the weary pilgrim stops for a time to 
drink deeply of its crystal waters before pushing on to 
paradise. As such, it lies, as it were, midway between 
the subjective and spiritual sphere of the soul, and that 
sphere is the human consciousness.* 

The soul is as active when in the silence as it is 
passive before it enters it, but such activity is supermental 
as well as supersensuous, and, therefore, it can best be 
defined by the compound subjective or spiritual com- 
munion. To subjectify one's self is not necessary to with- 
draw from the sense world, although one does consciously 
withdraw from the objective physical life. But to spirit- 
ualize the subjective mind is to allow the consciousness, 
free of mental or sensuous activity, to declare itself, and 
so unite, blend, or fuse with spiritual realities. 

This is how the silence becomes a means of percipiency 
and recipiency, so far as telepathic and clairaudient com- 
munications are concerned. The percipient sends or posts 
his messages as the recipient receives them in the silence, 
and to the extent that both the percipient and recipient 
consciously realize, telepathically, the office and value of 
the silence and so enter it, — they are able to successfully 
transmit and receive clairaudient and telepathic messages. 

Fundamental conditions must be complied with before 
results can be expected, and the wise student is one who 
will not neglect necessary, although not always accepted 
rules for the attainment of the silence. 



*Read du Prel on "The History of Mysticism." 



EXPERIMENT IV. 

Realize at each sitting that the silence is obtained 
best by listening inwardly, or spiritually. By so directing 
the attention the ego will polarize the mind on this form 
of service, and so enable the spirit friends, who are seek- 
ing to reach and help you, to clear the way for clairaudient 
rapport and communion. Listen! The voices of the silence 
are soundless, but not speechless. They manifest intelli- 
gence and love. 



LESSON V. 

THE OBJECTIVE AND THE SUBJECTIVE MIND AS THE 

SPECTRUM OF SOUND WAVES AND 

CLAIRAUDIENCE. 

Clairaudience is the apprehension, perception and the 
realization of the spirit of all sounds. As sound travels 
in waves and these wave lengths differentiate and define 
sounds, the message is intelligible and never audible to 
the spirit. Sound never touches the spirit, but the spirit 
of sound does. The objective and subjective minds act 
as sounding boards, reflecting sound waves and are, in fact, 
spectra by which sounds translate their message into their 
integral parts where articulate language builds its variety 
of alphabets, which are letters designating certain vowel 
or consonant forms of composite sounds,. The spoken 
word preceded all uttered or written speech. John, the 
mystic, wrote that "In the beginning was the word, and 
the word was with God, and the word was God." So 
that the "word" composed of two consonants and two 
vowels becomes when truly interpreted, the exact word 
of God, key to the symbolic square of the Jewish taber- 
nacle, I. H. V. H., which in Hebrew stands for "Jehoveh," 
and is unpronouncable, Adonai being substituted for it. 

The name of God is numerically, cabalistically 
equal to 26, or the word. The vowel O as a symbol in 
the word "word" stands for spirit, — so that the breath 
(spirit) lies back of or within the waves which mani- 
fest it. What the spirit knows it manifests through 
sounds expressed in vowels and consonants. Granted, 
that when spirit first uttered or manifested a sound, the 
"word" was there inspiring it, and that the spirit could 



CLAIRAUDIENCE 27 

not utter a sound without law and that law was the will 
of God, and that the word was God. It is evident that 
form, life and spirit, or matter, soul and spirit, are words 
which will intelligently define what the office or function 
of the word was. And when such language is expressed 
scientifically as well as Biblically, the power of spirit is 
shown in the fact that matter has its key note which 
determines its plane of manifestation. 

The objective mind breaks sound waves up into their 
sense forms which become intelligible to the spirit, func- 
tioning outwardly through the sense world; while the 
subjective mind, which deals in part with these forms 
as thoughts, breaks them up into forms of ideas which 
become intelligible to the spirit, functioning inwardly 
through the supersensuous world. A simple illustration 
will make this clear. Take John's mystical "word" for 
example. The word in the world of matter may be a 
chair, a house, a horse, — and the spirit forms an image 
or thought of the object in the objective mind; but 
when the spirit relates it to the subjective mind, the con- 
crete chair, house or horse, becomes an idea, which is 
the basis of any number or kind of chairs, houses or 
horses; so that if a clairaudient is communing with a 
spirit, a particular chair, house or horse could be cited 
exactly corresponding with the one seen, or the subject 
could be mentioned and discussed with a concrete, sense, 
conception of what is meant. 

This is the mode of inspiration from the spirit world 
to the mind of mortal; from an interior sphere within the 
spirit to an exterior plane apparently outside mind. Now 
reverse the mode. How can a mortal apprehend, think 
of or realize the imagery, realities or similitudes which 
make up or belong to the distinctly spirit and spiritual 
world, the abode of immortals? If earth's language, idi- 
oms and forms of speech,describe the mortal's conception 



28 CLAIRAUDIENCE 

of material objects, how can these same conceptions, 
gross or fine, possibly define the immaterial, superphysical 
and supersensuous? Even if by the law of correspondence 
a vague sense of the dissimilitude between material, or 
sense, and spiritual perception of outer and inner things 
can be had, still man must consciously function as a spirit 
disembodied in the spirit or spiritual world, to be able 
to know the difference. And then the spiritual experience 
will be lost or fade into opposite likeness when he awak- 
ens to the sphere of secondary or self consciousness.* 
And in this conditioned consciousness, or mind, his visions 
often become only dreams or reminiscenses, or shadow 
forms of realities which are too supermental to be ex- 
pressed in forms of sensuous experiences. 

Primary consciousness is that which deals with spirit 
as it is, the spirit world and life; the secondary, with 
subjective and objective mind. 

Inasmuch as the subjective mind, and not the objective, 
or representative mind, is creative, it is called subjective 
and lies closer to the spirit, embracing it. Consequently, 
to become a clairaudient one must learn to occupy it and 
live in it, and this can only be done, first technically, by 
psychologically watching the process of the formation or 
generation of one's thoughts; secondly by morally and 
spiritually purifying these same thoughts and keeping the 
mind clear and pure; and finally, by spiritual introspection 
and meditation. All this is not a perfunctory, but a glad, 
willing, service. 

Now some students imagine that the words objective 
and subjective refer to two different kinds of mind, where- 
as they refer to one mind, under two different conditions. 
Remove the condition called objective and subjective, and 
mind remains, but remove the condition called subjective, 



-Study Zanoni by Bulwer Lytton. 



CLAIRAUDIENCE 29 

and the objective appears. Remove both the objective and 
subjective conditions and the mind ceases to become or 
be a mind. It is not unconsciousness but consciousness. 
It is consciousness that makes "mind" possible. It 
is the polarization of the consciousness upon object, the 
sense concept or percept, a material thing — or subject, the 
idea which gives to objective and subjective minds their 
distinct differences and definitions. Many suppose that 
the subjective mind is wholly latent, occult, potential, 
that subconscious sphere of the soul's life which is not yet 
brought to the surface of self, or active consciousness, 
whereas it is active in its passivity, as any practical, new 
or old, school psychologist knows who treats with it sug- 
gestively. On the same ground spirit might be said to be 
non-existent because psychology only deals with objective, 
rather than subjective or hyper-subjective states or con- 
ditions of the mind. 

Clairaudiently the spirit is functioning only through, or 
by means of the subjective mind, because the subjective is 
a deeper, less sensuous, more ideal mind. For when the 
mind becomes objective it deals with coarser mind stuff 
or matter, grosser substances of thought which are im- 
possible to the subjective. Now, if one applies the word 
"spiritual" to mind, or to thought, whether the mind or 
thought be objective or subjective, the mind or thought 
is at once conceived of as free of either the objective 
or subjective condition and limitation, and tins is the 
nature of the life of the spirit, called the divine life, which 
no other form of life can express; and its experiences are 
those of the spirit and not of the senses. 

The supernormal senses deal with the supernormal life 
and world, called, also, supersentient, because above and 
beyond the limited sphere of the normal, five senses; but 
these senses can be adulterated as grossly as can the physi- 
cal. But because supernormal they cover the range of ex- 



30 CLAIRAUDIENCE 

periences which are not sensuous. However, the subjective 
mind, and the sphere of the active supernormal powers 
as clairvoyance, clairsentience and clairaudience, seem to 
be one and the same, and yet nothing is farther from the 
truth. With the supernormal powers one can pierce the 
veil of flesh, penetrate the subjective mind and function 
on the astral or etherial planes, where the excarnate spirits 
function and live. But to the extent that one is spiritual 
will the use of normal or supernormal powers be sane, 
wise and beneficial. Otherwise, there is grave danger from 
certain forms of obsessions. This is mentioned not to 
inspire fear, but as a warning, because some novitiates who 
dare to express supernormal powers are not always ready 
or willing to live a pure life;* and so when chaos, darkness, 
madness follow their futile efforts to take the spirit world 
by violence, the public should blame and condemn them and 
not the masters, teachers or guides whose instruction and 
example these psychic adventurers and filibusters defiantly 
ignored. 

The mind as the spectrum of thought as evidenced in 
experience yet serves the spirit in the supernormal, clair- 
audient sense. And excarnate spirits who seek audience 
with those to whom they are attached, often use, in fact, 
generally employ the same idioms and forms of speech to 
make their thought intelligible. And this is not strange or 
unnatural. It would be strange and unnatural were their 
thought not manifest to those on earth as it is. How could 
any one on earth interpret thought as a force or a wave, 
or a vibration, if it did not, as the comb or cylinder of a 
music box respond with a tone which became an integral 
note of a beautiful melody? There are no new notes; 
there are no new letters; but notes can be arranged to 
create new tunes; so letters can form words expressing 
new ideas. Psychologists in dealing with clairaudient 
phenomena must not expect a new language, nor a new 



CLAIRAUDIENCE 31 

order of thought which the average mind of man cannot 
comprehend; but he should expect in the deeper, sublimer, 
clairaudient perception such imagery as befits the soul of 
a vision, or the spirit of a heavenly voice. But this will 
not be until the mind of man is purified or spiritualized 
and so prepared for such transcendant inspiration. 

Spirits in clairaudient communication with mortals must 
employ thought, and it is the office of the subjective and 
objective mind to embody the thought in intelligent form; 
whether the thought be relative to the life of the spirit 
excarnate or incarnate it must be made intelligible, and 
this is why the mind acts as a spectrum. 



EXPERIMENT V. 

Observe how impressions and inspirations arise in the 
mind. Do this not when passive or active, but whenever 
these impressions or inspirations arise, and in this way 
a clearer perception and a deeper understanding will be 
had of how clairaudient communication becomes possible. 



CHAPTER VI. 

THOUGHT IN RELATION TO SOUND, AND INSPIRA- 
TION IN RELATION TO CLAIRAUDIENT 
SPEECH. 

Sounds are. descriptive, audible cyphers of thought, un- 
intelligible until the code is revealed or explained. In them 
the spoken thought for the fleeting moment lives. Sounds 
reflect the voice in the voices, for the voice is the dis- 
tinctive oracle of sound waves. As there are seven notes, 
each one manifesting a certain sound in the musical scale, 
and each sound canonically representing the interval be- 
tween the planets as measured by the tone which is the 
distance of the moon from the earth, so this scale of 
seven notes expressing the music or harmony of the 
spheres, finds an exoteric meaning in the seven vowels 
which may be called the seven out-breathings of the soul. 

Philology teaches that all sounds, so far as the alphabet 
or letters are concerned, are syllabels, composite rather 
than elemental. As there are five general vowels (A. E. I. 
O. U.) which represent the five senses, they are assigned 
integrally and essentially to certain members of the human 
organism, and of the head in particular. Thus hieroglyphi- 
cally they relate to certain parts of the building known in 
esoteric masonry as Solomon's Temple. All this can be 
more fully elaborated under ideography which graphically 
analizes the organic and functional senses, assigning to 
the ears — hearing, to eyes — seeing, to nose — smelling, to 
tongue — tasting, and to mouth or lips — touch. 

Each organ except the tongue, is dual. As the hands are 
two and are composed of five fingers, they are said to 
be the foundation of gesture language. The idea prevails 



34 CLAIRAUDIENCE 

that tw\ or duality are but complements of one, while the 
number ten, as in the five fingers of each hand suggests 
that the exoteric and esoteric senses are five each. The 
sense of touch is as much in the hands as in each of the 
five specialized organs as each sense is a function of feel- 
ing. So much for vehicles. 

Speech is intelligence expressed in sounds. Therefore, 
however elemental or complex speech may be, however 
infinite and differentiated the original and simple means of 
the earliest vocal utterance or communication may have 
been, thought to be intelligible from the standpoint of 
spirit must appeal to the human mind through thought 
forms. If the words "transcendental" and "immanent" were 
applied to the word speech, such words would give speech 
a higher and an inner meaning, which the word "uttered" 
or "spoken" could not do. Speech need not be spoken, 
and if transcendental or immanent, as the sentence "Thus 
saith the Lord" must be conceived, it is heard clair- 
audiently, spirit by spirit; and not as though addressed 
outwardly by vocal sounds to the normal sense of hearing. 
This does not mean, nor imply that to hear clairaudiently 
one may not hear sounds as though supernormally spoken. 
For sound is after all but an appearance or body of 
thought, appealing to the sense of hearing, as a vision is 
but an appearance or body of thought appealing to the 
sense of seeing. And a psychic or subjective sound may 
be heard as loudly as a physical sound or an objective 
sound. But clairaudient communication as a rule, and as 
differing from normal hearing, is not dynamic but sound- 
less. Therefore, the use of the words higher or trans- 
cendant and inner or immanent forms of speech. 

No doubt the word "inspiration" will throw some light 
on this seemingly mysterious process. Take a concrete ex- 
ample. A spirit wishes to talk with a mortal. If the mor- 
tal is highly sensitized and realizes in his or her atmosphere 



CLAIRAUDIENCE 35 

the influence of spirits, he is all attention. He listens. He 
may think of or speak inaudibly to the familiar and beloved 
spirit friend or helper. If he hears clairaudiently, what he 
hears will often (not always) enter into the immediate 
thought which is present as the inspiration of the moment. 
Let this following conversation, now make this clear. His 
thought or inspiration, — "Dearest, (his wife) is here?" 
The spirit: "Yes, it is your Dearest." Did you rest well 
last night?" he asks. "Yes," she replies, "I rested very 
well." "Spirits do not sleep," she adds. Then she asks, 
"Are you going out for a walk?" He answers, "Yes, Dear- 
est, presently." Now, were the conversation to be less 
social and intimate, or more intellectual and spiritual, the 
same colloquial form would be used and the inspiration 
might be something of this nature, which takes place 
while they are on the walk. He passes a lonely road run- 
ning along a cemetery. The inspiration leads him to think 
of how foolish it is for so many Christians to imagine or 
believe that when they lay away the dead body in the 
tomb or grave the spirit sleeps with it until doomsday or 
the alleged day of the judgment. To this thought which 
arises in his mind the spirit speaks clairaudiently. "Isn't 
it too bad that so many imagine that their spirit friends 
are with their bodies in the graves, instead of with their 
loved ones as spirits in their earthly homes?" "Yes," he 
replies, "superstition born of ignorance is not yet dead." 
The words, idioms of speech, language belong to the mortal 
mind. The spirit inspires the mortal to think thoughts 
conjointly with mortals, expressing them colloquially in a 
language, most often that of the clairaudient, neverthe- 
less substantially what the spirit thinks now or would 
think were it actually on earth in a physical form. 

Inspiration is not always unique or original, yet in the 
common affairs of life it is spiritually useful and helpful, be- 
cause always making mankind realize his Divinity, and that 



36 CLAIRAUDIENCE 

his true guidance is from within and above. Students who 
are not consciously inspired, and others who con- 
nect inspiration with some external source, and still 
others who believe that it wells up from within the 
spheres of one's own consciousness, often form extremely 
grotesque and abnormal conceptions of what inspiration 
really is. The theological doctrine of plenary inspiration 
has done a great deal to vitiate and depreciate such in- 
spiration as is our common heritage from the spirit world, 
while it has doctrinally taught that divine inspiration is 
either supernaturally impossible with most men, or a favor 
shown a few by a special act of the Divine will, which 
is absurd. Inspiration is as universal and as common as 
thought, as has elsewhere been shown,* and all ideas are 
rooted in and spring from it. 

Paul, in referring to the gifts or powers of the spirit 
speaks of the "the voices," and in several chapters of 
Corinthians shows that, as was the common practice in 
the Church among the early Christians many spoke in 
unknown tongues. He insisted that the clairaudient me- 
dium should see to it that the message was explained or 
translated by an interpreter. Otherwise, the voices were 
unprofitable. Some were mediums for Greek, Syrian, 
Jewish, and, no doubt, ancient spirits who spoke in 
their own vernacular. Only those who were familiar 
with these different tongues or languages could intelli- 
gently receive or comprehend what was said. Hence 
he advised an interpreter to be on hand when these 
influences appeared or obsessions occurred. It is not un- 
likely that a Syrian could be, or was controlled by a Greek, 
and a Greek by a Hebrew, — few mediums today have re- 
ceived such tests, but this must not be forgotten or over- 
looked, — that in the company of the Christians among 



*Read "Telepathy" by J. C. F. Grumbine. 



CLAIRAUDIENCE 37 

whom these demonstrations of the spirit became possible, 
there were those who spoke these tongues. However, 
the Greek spirits could not edify the Hebrew mortals, 
by speaking in a language they could not comprehend, 
but they could enlighten them if they inspired them to 
think in their own tongues or to think at all. And this 
is the lesson which is here taught. Thought is language- 
less in the spirit world and only manifests in the moulds 
of language, numbers or symbols when spirits express 
thought to mortals. 

It is a law that whatever modes or forms of knowledge 
prevail, so far as they manifest thought, these become the 
vehicles of inspiration through which ideas and revelations 
are conveyed. And as these modes or forms change or 
become useless, other forms or modes being substituted 
for them in the natural and spiritual order of the soul's 
life, so the inspirations of the spirit world use them. As 
Jesus said, referring to this fact, no one puts new wine 
into old bottles. 

So in clairaudient discourse with mortals, the spirit world 
thinks as we think, thinks its thoughts into our present 
forms of speech, and inspires our intelligent understanding, 
and when the thought is newer or higher than we have 
known, it conveys it to us often by coining new words, or 
using sacred rather than vulgar words, that is, words 
which are radically simple and spiritual and are not sub- 
ject to jugglery or ambiguity. 

To hear spiritually one must more and more be spirit- 
ual in thought and life. 



EXPERIMENT VI. 

Try to listen and hear the thought of a spirit by 
asking a question which involves less and less of know- 
ledge of material things, hut more and more a knowledge 
of spiritual. Realize that the answer may come first 
as an insensible breath or whispering, like a thought 
in substance and entering the mind as softly. Continue 
to apply this method, and continue to listen. Better keep 
a diary of your impressions or experiences. In an in- 
credibly short time there will be given unmistakable evi- 
dences of spirit presence and conversation. 



LESSON VII. 

THE LAW OF CORRESPONDENCE CLAIRAUDIENTLY 
APPLIED. 

Since Swedenborg's death the law of correspondence 
has been given a wide and an ever widening definition. 
It is not so much a law of similitudes as dissimilitudes; 
things which are alike resemble each other on outer and 
inner planes in appearance only. And, therefore, the nat- 
ural and spiritual body differs not in identity but in sub- 
stance and representation. The spirit operating on the spir- 
itual planes uses and needs no organ called a brain, with 
which to think, nor functions called eyes and ears, with 
which to see and hear, and yet it thinks and sees and hears, 
but not as these operations of the organic man are under- 
stood. So that unless the law of correspondence be spirit- 
ually as well as organically understood, one will be led to 
suggest or imagine that the new functions are but the old 
organs, with their physical appurtenances etherialized. No 
fancy is more fanciful and no suggestion is more erro- 
neous. 

The law of correspondence does not imply similar nor 
dissimilar organs or functions of seeing or hearing, but 
higher modes of perception. And since flesh and blood do 
not obtain in the spirit, or spiritual world, the powers of 
the spirit need no longer organs or senses which relate 
to corporeal things. When, therefore, the peneal gland or 
organ of the third eye (clairvoyant sight which is sup- 



*An old teaching declares that "all things in the heavens 
exist on earth in an earthly form, and all things on the 
earth exist in the heavens in a heavenly form." 



40 CLAIRAUDIENCE 

posed, in some quarters, to be the seat of that clair- 
voyant power which in time, by radical unfoldment, will 
again appear and be organicaly and physiologically opera- 
tive and catalogued, is substituted for the very limited 
but highly useful organs, the physical two eyes which man- 
kind now uses, the corespondence between the physical and 
spiritual seeing is so gross and material on the one side, 
and so unnatural and unspiritual on the other that the 
law of corespondence is radically violated. Clairvoyance, 
or second sight, which should be called primary or first 
sight, because spirit is causal to matter, needs no material 
sense or organ, even when dealing with material objects, 
because that sight is psychic, supernormal and of the spirit, 
and is, in reality, the implied use of a free spiritual agency. 
So, if one thinks of the spiritual correspondence of the 
sense of hearing, he will do well not to associate a material 
organ with clairaudience, which is a supernatural power 
of (spiritual) hearing, but rather a function which such 
hearing requires. And this function is hinted at, not only 
in all clairaudient communications, but in independent 
voices, which are heard, as it were, originating in the air, 
and in fact are voices of excarnate spirits made manifest 
and projected through the organs of speech of a medium, 
and so given a body or form of sound. That the so-called 
spiritual body is the astral or etheric body which is the 
potential possession of each one, but not commonly exer- 
cised or employed, is true, but the words spiritual, astral 
and etheric, have nice and recognized differences of mean- 
ing and uses in technical occult science which must be un- 
derstood to be appreciated. The finer body of a spirit is 
in a constant state of flux; that fs, it is becoming active 
or remaining sluggishly dormant on its own plane, and is 
partaking of the fine or dense atmosphere or aura of the 
person. As one becomes spiritual, loving and expressing a 
spiritual life, so does the etherial body appear stronger, 



CLAIRAUDIENCE 41 

more visible and more formative; for the soul using less 
and having less need of the grosser, physical organic body, 
and living, as well as functioning, more constantly in the 
etherial body, refines the corporeal substance of the physi- 
cal body, so that the power and glory of the finer etherial 
body may actively appear, until the life discards the crude 
physical vestment altogether. Flesh, that is weight, dis- 
appears, complexion and eyes become clairfied, each sense 
is rendered more acute, old habits of life and attractions 
cease to annoy or abuse the conscience, while the inner 
man's spirit shines forth in ineffable brightness, under the 
alchemystical process. Death may and does sever the soul 
or spirit from a physical body, but it does not destroy the 
power of its attractions or attachments, and so death does 
not in the least disturb or alter the elemental and spiritual 
substance of the etherial body. 

Much of the deafness or lack of hearing begins in ma- 
teriality of thought and life* before functional and organic 
defects appear. To clear the sense of hearing or the pas- 
sage way of the spirit between the physical and spiritual 
(clairaudient) hearing, by spiritualizing the thought and 
life, is necessary before the harmonious correspondence can 
be had between the spirit in the etherial and corporeal 
bodies. If it is true that as a man thinketh, so he is, how 
equally true is it that as a man lives, so he hears. And 
this fact is fully and solemnly declared by Jesus, when he 
spoke of those who, having eyes, saw not, and ears, heard 
not, what the spirit addressed to the spirit, clothed in a 
corporeal form. So that the correspondence between the 
corporeal and etherial body, so far as the conscious ex- 
pression of each supernormal (sense) power is concerned, 
must be effected, by the spirit in the life, before clair- 



*This produces loss of vitality or nervous energy. 



42 CLAIRAUDIENCS 

audient mediumship, to say nothing of one's supernormal 
power of clairaudience, becomes a conscious realization. 

Hearing spiritually is as important as seeing spiritually 
and both are often unfolded and realized synchronously. 
No one can raise the degree of expression or vibration of 
perception, without becoming at once aware in his own 
consciousness of superior, supernormal and spiritual clair- 
voyant and clairaudient experiences. And while techni- 
cal rules can be and are offered as theorems of how to pro- 
ceed in each experiment following the lessons, still no un- 
foldment and realization will be had until one conjoins 
theory with practice, and makes that theory and practice 
begin and end in a spiritual life. 

It is said that mathematics is the law of right living, 
because there is only one truth. Yet figures and results 
may agree theoretically but will mean nothing except 
naught (0) raised to an infinite differentiation of zero, — that 
is abstraction, until realized as the supreme fact of life, 
the very law of spiritual living. Mathematics is but the 
scaffolding of another kind of process as exact in one's 
life. Certain things are done in order that they may be 
undone, wrote Mary E. Boole in 'The Mathematical 
Psychology of Gratry and Boole." And again, "The true 
direction for progress is revealed to man at the moment 
when some thing which he has been constructing with 
elaborate care vanishes into nothing." So right thinking 
must lead to right living, as spiritual thinking to spiritual 
living, because the object of all living is life, as the end 
of all thinking is consciousness. And it is through the life 
as a process that the consciousness as the sphere of spirit 
will more abundantly appear in the ever deepening and 
unfolding of the life, through the finer modes and percep- 
tions of the spirit. Seek more and more to make the 
corporeal one with the etherial body by refining the lat- 



CLAIRAUDIENCE 43 

ter and not degrading the former, through pure spiritual 
thinking, feeling and living, and the correspondence func- 
tionally will be obtained by which hearing will be spiritual 
and clairaudient as well as sensational or sentient. For 
clairaudience is a power within the present sentient power 
of hearing, awaiting all who are ready to express and 
realize it. 



EXPERIMENT VII. 

Read Isa. Chapter, 29-18; 35-5; 42-18. 
See New Testament, Mark 7-32. 



LESSON VIII. 

DEPENDENT AND INDEPENDENT VOICES. 

In abnormal, supernormal and physical phenomena, 
which result from the action of spirits through medium- 
ship and of one's own spirit functioning on the etherial 
or astral plane, special attention must be paid to what 
are termed dependent and independent voices. Whether 
one hears clairaudiently, or hears dependent and inde- 
pendent voices, no voice of a spirit can reach a mortal 
except by means of the functions which make voices 
audible. This does not mean that spirits are so limited 
in the use of these functions or organs of speech and in- 
telligence as mortals, but it does mean that they must 
reach us through these avenues. And this is the reason 
that messages are often grossly saturated and tainted with 
extraneous thought and organic conditions which change 
their quality or character, and often disqualify them as 
accurate and genuine transcripts of spirit communications. 
In the light of many new revealments of the laws of in- 
spiration students of the new psychology will make al- 
lowance for these facts, and will not condemn or dis- 
card evidences which, however mixed they may be with 
extraneous matter, will yet be none the less valuable data 
on which to build a rationale of clairaudient communica- 
tion. Now by dependent voices, we mean audient and 
clairaudient, which are classified under the head of nor- 
mal and supernormal, — voices of speech which we make 
or hear by sound waves, and voices which though sound- 
less are not speechless, but are heard within and clair- 
audiently as spirit hears spirit. By independent voices is 
meant the voices uttered through organism of a medium, 



46 CLAIRAUDIENCE 

but not voiced or spoken by the medium, and which are 
heard in the air near the head of the medium and seem 
to issue out of the lips and vocal organs of the medium 
without any effort on his part, though he may hear the 
voices and be conscious of the process. Some have con- 
demned these voices as the result of fraud, alleging that 
the so-called medium is a ventriloquist. It is not at all 
strange nor unnatural that such a conclusion should be 
reached by the unenlightened and ignorant. Still it does 
not at all follow that such voices do not proceed from 
spirits plus the spirit of the medium. One's physical, 
material body seems extraneous to one's spirit, and is 
unspiritual, however, it is the manifestation of the spirit. 
It lies, as it were, as truly outside and on the periphery 
of the spirit, although dependent upon the life of the 
spirit, as a voice which floats out of a medium's throat 
and is heard in a bodiless or disconnected form in the air. 
This voice, however, could not be audible were it not con- 
nected by magnetic filaments of psychic force, to the 
vitality and nerve fluid of the medium and the intelli- 
gence of the excarnate spirit. Independent, it is and 
seems, so far as natural causation is concerned, but not 
in reality when spiritual causality uncovers principles of 
psycho chemistry, with which modern physical science is 
unfamiliar. And if one could understand how any form 
of intelligent life, having the faculty of uttering sounds, 
makes them, no one could doubt this seemingly bewilder- 
ing phenomenon and greater mystery of the projection of 
the independent voice, by excarnate spirit power. 

There is one fact, which to the deeper student of super- 
normal and mediumistic phenomena, has always seemed 
self-evident, and that is, that no science of life can be 
intelligible or complete until it rests its foundation as well 
as builds its superstructure on spirit; and since the ob- 
ject of Spiritualism as a revelation of the mysteries of 






CLAIRAUDIENCE 47 

life, is, to demonstrate this important fact, one can per- 
ceive why its claims are undeniable propositions, which 
in every generation, afforded proofs of their consistency 
and truthfulness. What is the new psychology but the 
revealment of the facts of the spirit in a higher form and 
light, thus showing that the loose and erroneous state- 
ments of a psychology established on physiology only is 
false, and is placing the pyramid of life on its apex. The 
whole system of education and thinking has suffered from 
this perversion of both the facts and principles of life; 
and it is not to be wondered at that the opposition to 
Spiritualism is still formidable, unfriendly and even sin- 
ister, not only among the educated classes but among the 
followers of institutional religion, who, while admitting 
the facts of the supernormal and spiritual life, yet side- 
track the main issue, and, like the ink fish, who spurts 
an inky fluid in the water about him, through which he 
escapes, so they take umbrage under a time-honored sys- 
tem of theology rotten to the core. 

No fact of science or religion can be a fact which the 
spirit does not make true in life itself. When will this 
simple truth be understood and accepted? 

Not every one can or will receive evidence of the inde- 
pendent voices, for not all are mediums for them; but 
when manifest, these voices can be traced to excarnate 
spirits, who, if proper conditions are offered, can afford 
proofs of their identity. And what is true of the inde- 
pendent is no less true of the dependent voices. It is 
spirit which speaks, whether audible or inaudible, whether 
"by dependent (normal) or independent (abnormal) voice's, 
to assure us that spirit can speak to spirit supernormally 
and spiritually. 



EXPERIMENT VIII. 

Study the relation and agreement between the ego and 
speech, between what it thinks and speaks. Observe in 
psychic and supernormal development how the same laws 
and conditions obtain. Read in the Bible references to 
the independent voices. Consult concordance under the 
head voice and voices. 



LESSON IX. 

PRACTICAL METHODS FOR CLAIRAUDIENT 
DEVELOPMENT. 

In any treatise on the development of supernormal 
powers, whether these powers be designated intuitive or 
spiritual, or merely supermental, the practise of rules and 
principles which make these powers operative, is all im- 
portant. When once the serious student realizes that his 
present physical senses have inlets to the spirit world 
as well as outlets to the world of phenomena, he then can 
patiently and diligently begin to apply himself to the task 
of bringing them to the surface of his self-consciousness, 
and of using and understanding them as superior sources 
of life, knowledge, power and inspiration. He learns, that 
like all things natural, they reveal themselves under cer- 
tain conditions. If the ancient seers learned the secrets 
of supernormal and spiritual being by simplicity and ab- 
stemiousness of life, as was the case with Appolonius of 
Tyanna, the modern novitiates cannot afford to disobey 
the laws of the spirit. In fact, the stricter he adhers to 
or obeys the rules laid down by the masters, the fewer 
will be the obstacles he will have to encounter in his 
pathway. This cannot be too strongly insisted upon in the 
beginning. Sensitives do not fail because they are over 
patient or over-zealous. In spiritual unfoldment there are 
no tricks to learn, but there are disciplines to follow, and 
many physical weaknesses and mental habits to overcome. 
The path of initiation is indeed one of heaviness, toil and 
sorrow to all students who do not love self-sacrifice. How- 
ever, if the student makes up his mind to seek and love 
the spiritual, transmutation becomes easy and soon pas- 



50 CLAIRAUDIENCE 

sion dies, and the lower nature, once dominated by the 
five senses and their corresponding astral or psychic in- 
fluences and environments, cease to annoy or to offer, 
either temptations or resistance. Then, the path inward 
to the shrine of the spirit will be one, not alone of silver 
and gold, but of joy and peace. 

We shall now attempt to specify in detail the safest and 
sanest methods for interior realization or clairaudient ex- 
pressions of spirit. Jtemember that spirit can, does and 
will commune with spirit both in the excarnate and incar- 
nate form, and that communion will be super-physical or 
spiritual; therefore, in no sense phenomenal or noumenal, 
as these words are, in the technical language of occult 
science, understood. This fact cannot be too strongly 
emphasized. For many occult students expect spiritual 
communion to be a matter for physical eyes to see, physi- 
cal ears to hear, and the normal faculties of the mind to 
perceive. This is the grossest misapprehension and error. 
To key the clairaudient sense to the supernormal octave, 
to use a musical term, is to refine the sense as well as 
spiritualize the life. No one can hope by formal concen- 
tration, or mere intellectuality, to realize in a practical 
way, either the fact that he is a spirit, or the fact that 
as a spirit, he can transcend the sphere of his normal five 
senses, express supernormal power and still be self-con- 
scious. This is the prejudice, born of ignorance, sustained 
and propagated by pedantic and scholastic theologians or 
materialistic philosophers and psychologists. And it is an 
error into which many students of psychology still fall 
who accept time-honored but false doctrines as better 
than actual personal knowledge of the soul itself. 

1. In supernormal unfoldment, the trance is only ser- 
viceable as it deepens the ego's capacity and quality of 
consciousness; and while this may seem to be impossible, 
because to many the trance rather tends to extinguish, 



CLAIRAUDIENCE 51 

or at least to occult the self consciousness, the object of 
the trance is to reveal the higher and deeper planes and 
spheres of the soul's subjective and spiritual life. The so- 
called "dead' trance may mean that so far as physical 
perception and sensation are concerned the soul is tem- 
porarily cut off from them, and the bodily organism may 
be in a condition of catelepsy; yet the soul may be so 
free, so illumined in that condition, that could it in any 
human and possible way, relate its superphysical experi- 
ences, the story it could tell would seem increditable. And 
exactly what such a soul accomplishes when liberated for 
the moment by the trance, the soul that mystically seeks 
its deepest spiritual self, — that self which it now object- 
ifies and then subjectifies, but at last realizes by the divine, 
or pure, spiritual life, — realizes all this and more, step by 
step in consciousness. As sleep which locks the physical 
senses and so induces rest, dreams or visions, so the un- 
conscious or conscious trance permits the ego to function 
in the suburbs of that deeper, higher self, which the ego 
can never know or realize when enthralled or obsessed by 
the five physical senses. 

To enter this state is, broadly speaking, necessary to a 
superlative realization of the spirit. Reverie, day dream- 
ing, prayer, meditation, solitude, the cultivation of the re- 
ligious and spiritual life; dwelling in mountain clefts, or 
in higher places; the contemplation of the heavens, the 
reading and the study of such poetry as that of Mrs. Eliza- 
beth Barrett and Robert Browning, and kindred authors; 
religious books, as the gospels; and above all the sur- 
render of one's self to self sacrificing but loving service 
to the sick, poor, helpless, whoever and wherever they are. 
Of course, this takes the soul out of the cloister into the 
universe; out of self, into acts of love and human service 
to our fellowmen; out of the mere metaphysics and abstrac- 
tions of life, into the active consciousness where the hemi- 



52 OLAIRAUDIENCE 

spheres of what man is and does unite to form the sphere 
of what man is, when the human part is sunk or absorbed 
in God. 

Thus, the trance is the process by which the spirit pas- 
ses over (to go across literally) from the objective, ma- 
terial, and sensuous, mental states and conditions of life, 
to the subjective, psychic and supernormal, spiritual life. 
And when this process becomes a regenerative as well as 
a transmutative process, the spiritual faculties express 
themselves quickly and spontaneously. Spiritual death 
is a phrase which describes as no other phrase can, the 
active, material sensuous or unspiritual life. And noth- 
ing conduces to spiritual inertia and apathy more than 
worldiiness and selfishness. 

2. One's diet is all important. The simpler and 
more elemental the diet, the purer and more vegetarian 
the food, the better. Meat, condiments and stimulants 
of all kinds should be avoided. The appetites and desires 
should never be indulged or catered to at the expense of 
the spiritual life. Supernormal, and even normal sanity 
are attained best and quickest by the purest life and 
most spiritual diet. And since milk and eggs can be 
used, care should be taken that the system be 
nourished, but not impaired by a thoughtless and inade- 
quate diet. Efficiency can best be obtained by a mixed 
vegetarian diet, but where the tendency is to acidity, foods 
which produce that result should, for the time, be dis- 
carded until the stomach recovers its normality and har- 
mony. Spiritual development cannot obtain where or- 
ganic inharmony prevails. And as it will take some time 
to clean the body of the filth, and to clear the mind 
of the habits of the sense world, in which the spirit has 
unconsciously degraded itself, persistent, watchful and 



CLAIRAUDIENCE 53 

patient effort will afford the quickest and most beneficent 
results. 

3. Introspeciton is as important as meditation or con- 
centration. Concentration is necessary to establish the 
will in the sphere where the life can best attain purity 
or spirituality. To form the habit of being spiritual is 
the best use of power as defined by "will." Then the 
senses can never obsess the will, nor lure it from un- 
selfish service to mankind. Egotism and egoism as ex- 
pressing self love and love of individuality and individu- 
alization will give place to altruism which is defined by 
the golden rule. That worship or service which finds and 
reveals God in good deeds, is a glory which pleases God 
the best, for it blesses both the doer and the doing. 

Meditation is necessary as the soul aspires and grows; 
and as meditation concerns aspiration in the light of in- 
spiration, truth descends as prayers ascend. Wisdom 
and understanding follow. Introspection and retrospec- 
tion, are like the light and the shadow on the dial plate. 
One preceeds the other. Self examination should be 
crucial but never morbid nor wearisome. To always find 
fault with one's self, and never overcome weakness is to 
grow weak and hinder the soul's growth. Retrospection 
without an introspection which is prospective, that is, 
visional and optimistic, is like shutting one's eyes to the 
sunlight and all that it reveals. To think morbidly and 
grievously of past errors and sins, and never see light and 
blessedness ahead is to take a wholly unnatural, pessi- 
mistic and irrational view of life. 

The object of introspection is not to find cause for 
judgment or blame, but for gratitude and thankfulness. 
For as one truly introspects, looks within, as the words 
mean, more and more will the way appear to a complete 
reconciliation if not a blending of the one true life m 



54 CLAIRAUDIENCE 

the two seeming opposite and opposing selves, the outer 
and lower, and the inner and higher self, which is, in 
reality, but the one self, functioning in this seemingly 
partitioned, incongruous and disharmonious manner. And 
where the means are used to tame the lion and make 
him as docile as the lamb, the Biblical story of Isaiah 
will not seem so impossible, even in one's own household 
where all sorts of beasts dwell, and not always peace- 
fully together. The idea of Noah's ark, mystically in- 
interpreted is, that each sort of beast in opposites, that 
is, pairs, or twos, shall dwell where they can best carry 
out their work, without disarranging or destroying the 
unity and order of the colony that lives under the same 
roof. To have or to allow two opposing selves to live in 
the same house, is to invite disaster, but to make the 
lower, so called, do the work which only the lower can do, 
and is called upon to do, and the higher to inspire and 
guide the lower, is to understand the true meaning of 
service or discipleship in the sphere of master. There 
is altogether too much waste of time and energy on mere 
seeing and hearing, (sensationalism), while the subjct of 
all this action is left unobserved and unfolded. Intro- 
spection is given a very high place in occult science. It 
begins where sensationalism ends and as it seeks to know 
the knower through the knowing, its inlook is more vital 
and important than its outlook. It turns the ego back 
upon itself, away from phenomena which enthrall it, to 
spirit which liberates and illumines it. And in clair- 
audient development introspection enables the soul to 
listen and hear as spirit speaks, — not in sound waves, 
but in thought and language addressed to the spirit from 
spirit. 



EXPERIMENT IX. 

Learn more and more to introspect. Cease arguing. 
Learn to value truth above personal opinion or mere ex- 
perience. Cultivate solitude and that habit of mind, 
which, when alone, seeks to find joy and solace in divine 
meditation and contemplation. Watch the soul and recall 
it from an inane and meaningless life to one of spiritual 
initiative. Listen for the Master. He is not far away. 
Listen! He will speak only when you listen. 



LESSON X. 

SYMPATHY AND ANTIPATHY. 

CONCORD AND DISCORD. 

THE LAW OF CLAIRAUDIENT EXPRESSION AND 

REALIZATION. 

A poet, under the divine afflatus, wrote that "Order is 
Heaven's first law." Surely chaos must result from dis- 
cord as evil and error result from certain misapplied 
sympathies, and applied antipathies. 

The use the soul makes of sympathy and antipathy es- 
tablishes the morale of concord and discord. For sym- 
pathy and antipathy are more than organic, and tempera- 
mental likes and dislikes are sensational. 

Sympathies are emotions which produce concords or 
harmonies, while antipathies produce their opposites, and 
the reason for this is obvious. Concords are made up of 
elements and forces which fuse or agree, and so integrate; 
while discords are made up of elements or forces, which, 
like water and fire, never mix without disintegration. 

Mortal life is life so mixed with opposites as to perish in 
its effort to be. 

Immortal life is the same life which is a unit of the 
spirit raised above terrestrial conflicts, and resurrected 
into the form which images deathlessness or Divinity. 

Concord and order are spiritual attaiments. 

Our sympathies and antipathies have everything to do 
with normal and supernormal hearing, for the jarring or 
harmonious instrument, conditions the quality of vibra- 
tions. How true it is that many who teach harmony live 



CLAIRAUDIENCE 57 

lives of inharmony. Still harmony is the basis of musical 
sounds, the technique of musical science, is but a crude, 
natural mathematical law which manifests external rules 
or grammar; but though the musical results of applied 
harmony are melodious and agreeable to the ear, and yet 
are composed of sharps and flats, spiritual harmony is 
essentially a divine state which material sounds can 
never express. 

Sympathy is large among those who are naturally affec- 
tionate, but not so marked among those who are intellec- 
tual. 

Antipathy is an opposing, but not necessarily hateful, 
sympathy. Sympathy is the soul of clairaudient com- 
munion or communication. Sympathy is positive, while 
antipathy is negative. One affords pure and high clair- 
audient expression; the other, impure and low. Sym- 
pathy and antipathy are not to be so defined as to always 
imply love on the one side and hate on the other, but 
rather attraction and repulsion. For if one loves his friend 
and hates his enemy, and allows himself to express such 
contradictions of spirit, his clairaudience will be marred, 
if not perverted. For such an one's feeling cannot be 
pure nor harmonious, and as a matter of fact he is destroy- 
ing good by evil. Still one may be inspired in action by 
likes or dislikes which are instinctive or organic, that is, 
natural, and yet be able on the one hand, to receive (by 
virtue of the likes) and on the other to receive (by 
virtue of the dislikes) telepathic messages. For it is a 
well established fact of telepathists that where and when 
the sympathy between percipient and recipient is the 
strongest, the quickest and most accurate results are 
obtained. 

In dealing with such apparent confusion of thought and 
work, as prevails in any community, as a result of the 



58 CLAIRAUDIENCE 

lives of the citizens, one would hardly believe that sym- 
pathy and antipathy could so affect persons as to make it 
possible for them to be at all in telepathic communication 
with each other. And where so many persons are selfish, 
absorbed in their own pleasures, one might conclude that 
the law here set forth would break down. But as a 
matter of fact among just such gross numbers the law 
expresses itself in a general way. Environment and de- 
sire, suggestion by an appeal from without from any source 
or cause whatever and susceptibility, are but the work- 
ings of sympathy and antipathy. And many who know 
nothing at all of such a law as telepathy, are nevertheless, 
unconsciously the victims, rather than the conscious opera- 
tors of these occult forces so redundant in mankind. 
The evil and the good, so called, the criminal and respect- 
able classes are amenable to this law. Impressions are 
given and received as naturally and consciously as elec- 
trical discharges are made and felt, although those who 
give or receive them are not always conscious of them. It 
is all a most subtile and subtle arrangement, in which the 
nicest and most mathematically accurate results follow. 
Experts in the new psychology know this occult resource 
and so apply themselves to understand and take advant- 
age of it. 

Sympathy is after all best explained by the word re- 
ceptivity and antipathy by its opposite. For a sympa- 
thetic person is, as a rule, open and free to receive, while 
one who is dominated by antipathies locks the mind and 
heart against the intrusion of the influences of persons 
and things. Sympathetic persons succeed the most, anti- 
pathetic persons fail the most in telepathic experiments. 
Again, sympathetic persons invite and move in a sphere 
of concord, while persons of strong antipathies invite and 
move in a sphere of discord. This is especially true where 



CLAIRAUDIENCE 59 

sympathies and antipathies over balance each other, but 
not true where they are sufficiently poised. No individual 
can be an likes or dislikes, and, therefore, not all sym- 
pathies or antipathies; but let one or the other predomi- 
nate or rule the will of the individual and telepathic re- 
sults, such as we have described, will follow. Percipient 
and recipient can never hope to meet or operate har- 
moniously on cross lines of antipathy; and however much 
antipathy may be marked or strong in each one, unless 
they agree on sympathetic lines of thought or action, or 
objects which both like to admire, the results will be a 
failure. Contingencies often do arise which make even 
the expert wonder if the law has not been violated, but 
on closer inspection of the facts in the case, sympathy 
between percipient and recipient, the subject and object, 
brought the successful results. 

Between spirits this is the law of the spheres — the 
miracle of association and inhabitation, the deeper mean- 
ing of the attraction and correspondence between the souls 
in lower and higher spheres. An aspiration invokes an 
inspiration, so the depth and the height, man and 
God meet spiritually. And in clairaudient communica- 
tion and communion with (immortals) excarnate spirits, 
sympathy between parent and child, wife and husband, 
brother and sister, friend and friend, or the application 
of that new commandment of Jesus, ''Love one another," 
which is the same as "Love your enemies'' will go mighty 
far toward, and indeed cover the whole ground in obtain- 
ing the results. 

No life fuses or unites with another by antipathy. It 
is sympathy that makes the whole world kin. 



LESSON XL 

INVISIBLE HELPERS WHO ADJUST AND ATTUNE 

CLAIRAUDIENT NERVES OR PSYCHIC WIRES. 
OPERATORS NEEDED ON THE EXCARNATE SIDE. 

Anyone who is familiar with the mysteries of medium- 
ship, a word, which by the medical profession is tech- 
nically disposed of as a congenital derangement of the 
nervous system, and with the facts of supernatural psych- 
ology, knows that the spiritual hypothesis admits of un- 
seen operators on the excarnate side of life, who are 
largely responsible for many abnormal and supernormal 
phenomena. In fact, what physicians suppose or allege 
is a congenital derangement of the nervous system, may 
in the end, prove to be the etheric body, pushing through 
or declaring itself as the original pro or antetype of the 
normal body on which the organic structure of atoms, cells, 
organs and system depend. As the physical form is a 
desire body, made so by generation, the etheric body is 
the definition of it, made so by regeneration. As the 
physical body embodies all that the desire body is, so 
the etherial body reflects the shadow of the desire body 
as grossly or finely organized by the physical form. But 
the elasticity of the etheric or electrical body is made 
evident in mediums whose organism permits a rather free 
translation and correspondence between the active etheric 
and the active physical bodies. Abnormal phenomena 
are hints of supernormal powers, which belong to the 
etherial body and are operative, in a natural way, in the 
grosser human organism. Without the finer etheric body, 
there is no grosser and the greater, freer powers of the 



CLAIRAUDIENCE 61 

one are the lesser, limited powers of the other. As 
spirits in the flesh can and do communicate with each other 
because spirit, so spirits disembodied do, under supernor- 
mal and abnormal conditions, communicate with each 
other, As mankind embodied learns the art of thus 
thinking, speaking, seeing and hearing, in fact, using all 
their normal powers, called faculties, senses, and organs, 
by education in the inspirational and intuitive, as well 
as experimental and tuitional sense, so supernormal help 
is bestowed by experts on the outer, physical (adepts) 
and inner, etherial planes (discarnate masters). And it 
nasi been found by the fearless and teachable scientist and 
psychologist, who has seriously studied Spiritualism, that 
Spiritualism in the broad and true sense, is (whatever 
it is not) the concrete effort of the spirit world to reach 
and teach mankind how to successfully communicate with 
their brethren in the spirit world, without shirking their 
present tasks or duties, or disqualifying themselves as 
sane, intelligent, human beings. No one wishes to be, or 
to be thought idiotic or insane, and one universal and fatal 
deterrent to the investigation and acceptance of Spirit- 
ualism, has been the fear or the superstition that it does 
lead to insanity; whereas the facts, or statistics as 
gathered from insane asylums, show that not one inmate 
in a thousand cases in such institutions were or are Spirit- 
ualists or ever investigated Spiritualism. Such libel origi- 
nated among the ignorant and the foes of modern liber- 
alism and truth. 

To acknowledge, therefore, invisible helpers in the spirit 
world, who are seeking to reach humanity, is to place 
oneself in the receptive attitude to be helped. To follow 
sane, intelligent, spiritual advise which the guiding mas- 
ters teach is to prevent dangers, either from obsessions, 
auto-suggestion, hallucinations, or vital drain, called 



62 CLAIRAUDIENCE 

vampirism, possible in rare instances among the illiterate 
and vicious who, like Glyndon in the story entitled Zanoni, 
"rush in where angels fear to tread," and who in short, 
expect results, without applying principles, and so end in 
insanity. Such would go insane if they never sought for 
abnormal or supernormal phenomena. 

While it is true that one who uses the supernormal 
powers of clairsentience, clairvoyance and clairaudience 
can feel, see and hear spiritually, it follows that if there 
was nothing to feel, see or hear in the etherial or spirit 

world, these powers would not be possible. And yet 
the invisible helpers have much to do, even where man is 
willing to feel, see and hear, to "clear the wires" so that 
communication can be made possible and practical. The 
very fact that death draws the bereaved soul into a more 
active and serious thought of immortality and the spirit 
world, is an admission that where the treasure is, to 
quote the saying of Jesus, the heart is also. Immortality 
deals with life, not death, for life is the greatest contra- 
diction of death. And inasmuch as Spiritualism is a reve- 
lation of the life of the spirit, it always seeks to more and 
more unite spirits in life, and through that union to over- 
come differences and separations caused first by birth and 
death, and then by spheres and planes which manifest 
and express exterior and interior states and conditions of 
life. This is not impossible, although it is difficult and 
slow in action and realization. 

To commune spiritually as do the saints of the church 
with the saints on earth, is the blessed and happy privi- 
ledge of every human being; but this communion, though 
simple and not always requiring technical knowledge, yet 
proves in practice that babes in worldly knowledge may 
yet so venerate and glorify God in a pure, blameless life, 
that the inner powers declare themselves without effort 



CLAIRAUDIENCE 63 

and freely. The visible helpers silently, patiently, tire- 
lessly, unceasingly assist their loved ones on earth to 
feel, see and hear them when they manifest, that is, 
draw near and speak. And while the body, mind and 
heart need to be cleansed and purified, they make the 
ordeal of initiation and purification a joy and not a bur- 
den, and so open the way to a free and happy, daily 
spiritual intercourse. If true marriages are made in 
heaven, souls are attuned to harmony by celestial mes- 
sengers. The purer, finer the life, the finer and purer 
the spirit attractions and spiritual influences. And as 
clairaudience is an inner, psychic and spiritual power, 
there is need of a harmonious and peaceful life, before 
audience can be had with those who dwell in "the heart 
of the white rose" — the eternal silence. 



EXPERIMENT XI. 

Sit still and listen. Learn to think less and less of 
material and trivial things and more and more of the 
spiritual. Listen deeply, divinely, not for sounds or voices, 
but gentle whispering of the spirit loved ones. Value and 
learn to value spiritual blessedness above material pleas- 
ures. Go often into the still woods, or the hills and 
mountains where crowds and vulgar sights never obtrude. 
Extract the spirit from too close association with the 
physical senses. Love purity and truth above money. 
Avoid arguments and so never dispute. Avoid music 
which, in a subtle way lures the spirit from the silence. 
Joy in loneliness, if in it saints visit you and minister 
unto you. Then your loneliness will be ensphered by 
heavenly and rapturous voices of dear ones gone before. 
Never doubt but that you will hear. Be of good faith. 
The deaf shall hear, for spirit can and will commune 
with spirit. 



XII. 

THE VOICES AND THE VOICE. THUS SAITH THE 

LORD. 

The Bible as a book of revelation receives its authority 
from the "thus saith the Lord." Who or what is involved 
in the sentence is not always made clear. Most students 
of the Bible are agreed that it was more that the per- 
sonification of what the Jews held to be ethical or what 
they accepted as truth. Allegory, metaphor and symbol 
as well as astrological, occult forms and mystic meanings 
so abound in all oriental, sacred writings, that what may 
fittingly describe one situation, episode or section of scrip- 
ture may be meaningless when applied to other portions 
of the text. God, Jehovah, Elohim, the Lord, are so 
common in the Hebrew books, that efforts have been made 
to identify them as referring to the one Almightly and 
Eternal God. And yet the plural "gods'/ surely cannot 
be made to stand for other words which are singularly 
or derivatively unique. There is no question but that the 
unitary conception of deity, the basis of a monotheistic 
religion, impressed the Egyptian and Assyrian people, from 
whom the Jews plagarized and idealized many conceptions 
of their religious and ceremonial, and even ethical beliefs. 
And yet, Gerald Massey, Herbert Spencer, and noted 
antiquarians agree that Spiritualism abounds in the Books 
of the Dead (Egyptian), the Zendavesta (Persian) and the 
Hebrew Scriptures. However, mystical references to a 
plural God may be, these collective words undoubtedly 
refer to certain rulers of the spiritual world, who at that 
time appeared and manifested in the human consciousness 



66 CLAIRAUDIENCE 

as lords or masters, and who bore the name of sun gods, 
because of their association with the puissant, aural light 
of the ruling spirit of our planetary system. These exalted 
spirits always appeared to their seers or instruments in 
a glorious and heavenly light, as is so vividly illustrated in 
Christ's visitation to Paul. 

The Jewish people never denied that their prophets 
were in communication with the angels and lords of the 
heavens, called by Paul, the third heaven, the abode of the 
all glorious, the all pervasive aureola of the Father-Spirit. 
Still they are now very silent about it, and in their national 
scriptures very little, except in an extraneous way, is 
hinted of a once very common practice. The wide spread 
prevalence and irradicable spiritism of China and Japan, 
which is practically their national and most ancient re- 
ligion, despite the fact that Buddhism far outnumbers any 
other indigenuous religion, proves that Spiritualism in a 
minor or major form platformed all later, concrete develop- 
ments of ethnic religions. Still this historical fact cannot 
be made an objection to inner spiritual guidance, or to a 
metaphysical and moral development of man's nature. 
Whatever unfoldments of humanity occur, they follow 
rather than precede revelation. And so divine guidance, 
in voice or voices through Jehovah or gods is prophetic. 

Broadly speaking, the consciousness is the sphere where 
God speaks. The spirit addresses no physical organ as 
the ear. The still, small voice, small only because the 
soul could not live, if the vox dei were expressed in 
sound waves, is heard in the consciousness, where sound 
waves do not reach or obtain. And this voice can only be 
heard, as all spirit voices are heard, clairaudiently. 

There is no reason for believing that the story of the re- 
ception of the Sinaitic Revelation by Moses was a literally 
historical fact. Indeed, it detracts in no sense from the 



CLAIRAUDIENCE 67 

value or authority of the Ten Commandments to strip 
them of allegory and symbolical setting, and transcribe 
the narrative as an inner rather than an outer revelation 
of the spirit, who declared himself, in terms of fire and 
thunder, as "The I AM that I AM." In the material world 
the soul incarnate lives in the outer world and reaches it 
through the outer senses. In the spiritual world the soul 
excarnate lives in the inner world and reaches it through 
the inner senses. And the whole teaching of religion is 
that the soul, whether excarnate or incarnate, should obey 
the voice, rather than the voices, because the vox dei 
(voice of God) directs the vox populi, (voice of the people). 
As truth* is from within the soul, and not a matter of ex- 
perience, all spirits should be guided by the one spirit of 
God, whose word is truth. And we cannot know the truth 
unless we love it and learn to listen for its revelations, 
in the consciousness. 



EXPERIMENT XII. 

Remember that truth is God's omnipresent word, com- 
posed of five letters which symbolize the five pointed star^ 
and represents white magic, because the apex is singular 
and points upward. Seek within for its revealments. It 
is the key to all mysteries. In every human voice the 
Divine voice is present. Clairaudiently God speaks 
through us . "Let the words of my mouth and the medita- 
tions of my heart be acceptable." Spirits can use your 
words, voice and vocal organs, to address you. It is their 
spirits in breathing upon yours. Watch and wait. Listen 
and hear. 



AURAS AND COLORS. 

(FOURTH EDITION) 

An Esoteric Dictionary of Color Meanings. 

By J. C. F. GRUMBINE. 

This book on "Auras and Colors" contains the follow- 
ing series of teachings: Lesson I — Auras, their Origin, 
Nature and Manifestation. Lesson II — The Mystery and 
Mysticism of Color. Lesson III — The Psychology of 
Auric and Color Formations and Affinities. Lesson IV — 
The Finer Forces and How Perceived. Lesson V — The 
Spirit's Spectrum ; how Auras are Manifested, Tinctured 
and Spiritualized. Lesson VI — Color Alchemization. Les- 
son VII — A Concise Esoteric Dictionary of Color Mean- 
ing. Lesson VIII — How to See and Feel the Aura. Les- 
sen IX — The Photosphere and Atmosphere of Spirit. 
Lesson X — The Aureole or Nimbus of the Saints and An- 
gels ; a study of Spiritual Intercession and Introduction. 
Lesson XI — The Septonate and Illumination. Lesson XII 
— Light, Consciousness, Divinity. 

Price 50c. 



EASY LESSONS IN OCCULT SCIENCE. 

By J. C. F. GRUMBINE. 

A helpful, luminous and concisely written book for 
busy people interested in the realization of the Divine. 

Price 50c. 

Address, J. C. F. Grumbine, B. B. P. O., Boston, Mass. 



The System of Philosophy Concerning Divinity. 

The Series — Mail Course — Fifty-Six Lessons. 

First. — THE DIVINITY OF SENSITIVENESS. 
Twelve lessons. Ten special test experiments. 

Second.— THE DIVINITY OF CLAIRVOYANCE or 
PERCEPTION. Twelve lessons. Ten experiments. 

Third. — THE DIVINITY OF INSPIRATION. 
Twelve lessons. Ten experiments. 

Fourth.— THE DIVINITY OF HEALING. Ten les- 
sons. Ten experiments. 

Fifth.— THE DIVINITY OF ILLUMINATION. Ten 
lessons. 

N. B. — The student who passes final examination suc- 
cessfully is given a diploma. He also can become a mem- 
ber of The Order of The White Rose. 

Realization is in the regular order of the Teachings and 
there is and can be no variation from the rule. No sepa- 
rate series can be taken. 

Tuition. 

The entire series can now be had for $60.00, payable at 
once or in $5.00, twelve monthly installments. 

The entire series to students abroad is $65.00, or $5.50 
monthly. 

A normal course for those who wish to become Teach- 
ers is obligatory. The fee is $10.00. 



The System of Philosophy Concerning the Divinity 
of Sensitiveness. 

These Teachings (twelve lessons in the series) concern 
those who wish to acquire sensitiveness of spirit; to read 
character and influences instantly and without contact 
with visible form ; to* penetrate to the very soul of things 
and read life as an open book; in short, to unfold the in- 
tuition or faculty of divination and thus become seers. 
Teaches one how to be a psychometrist. (Ten experiments 
in this series.) 

The System of Philosophy Concerning the Divinity 
of Clairvoyance. 

These Teachings (twelve lessons in the series) are re- 
markable and have reference to a specialty. All who 
follow or apply the lessons faithfully will be rewarded 
with clairvoyant or spiritual vision. Ten experiments in 
this series. This series is published in book form and is 
free to the student. 

The System of Philosophy Concerning the Divinity 
of Inspiration. 

These Teachings have to do with one of the highest 
forms or realization known, and is the most radiant and 
lucid exposition of the law of consciousness. The series 
applies to those who are seeking for the oracle of the 
Voice, for the Light of the world and the Source of 
Casuality. Teaches how to receive and induce Inspira- 
tion. Teaches also how to become an inspirational speaker. 
Invaluable to students of the ministry. 



The System o! Philosophy Concerning the Divinity 
of Healing. 

These Teachinge have to do with the science of Being, 
the source of Life, Health, Harmony and Peace; teaches 
how to enjoy and retain health. It reveals the principles 
of all metaphysical and therapeutic systems. It compre- 
hends the gist of Suggestive Therapeutics, Magnetics, 
Hypnotism, Color and Musical forces, Christian and Men- 
tal Science, and is absolutely eclectic in its ideal and 
pratice. No system like it extant — invaluable to the prac- 
tioneer and student. 



The System of Philosophy Concerning the Divinity 
of Illumination. 

This series is the final one of "The System of Philos- 
ophy Concerning Divinity," and is in the highest sense 
the basis of Ontology. By the Brahmins it would be 

designated "Raja Yoga." Its object is to enable the po- 
tential adept to become a yogis or a hierophant. There are 

ten lessons in this series. To master these Teachings is to 

be worthy of membership to The Order of the White 

Rose. 



For prospectus send stamped addressed envelope to J« 
C. F. Grumbine, B. B. P. O., Boston, Mass. 



THE ORDER OF 

THE WHITE ROSE. 

BRANCHES. 

All who are interested in the cause of Universal religion and the 
ideal of the Order are cordially invited to support the local chapters by 
becoming members. Chapters or members of chapters can be found 
in nearly every centre of civilization in the Western World, and by 
communicating with the President, membership can be obtained 
where you can succeed the best in your personal efforts and aims. 

Organization of Chapters of the College of Divine Sciences 
and Realization. 

This Order is mystic and Rosicrucian, therefore, it is non-partisan 
and non-sectarian. It has two branches, the Spiritual Order of the 
Red Rose, which is the exoteric branch, and the Spiritual Order of 
the White Rose, which is the esoteric branch, both of which form, or 
rather lead to The Order of the White Rose, which is the celestial 
or main branch of the Order. 

The Order of the White Rose. 

OBJECTS. 

FIRST. A spiritual organization to establish Universal Religion 
generically set forth in the Teaching of the Order of the White Rose, 
w ich form a System of Philosophy concerning Divinity, and, as 
further expressed in the spirit of truth contained in the sacred books 
of all ethnic or racial religions. 

SECOND. To help humanity to realize, express and control its 
innate, divine powers as clairvoyance, clairaudience, clarsentience, 
psychometry, inspiration, intuition, telepathy, prophecy, prevision, pre- 
science, healing, suggestion, ideality, will, adeptship, illumination 
so that error, disease and evil may be checked and avoided and a 
divine manhood and womanhood possible. 

THIRD. To unite kindred spirits by bonds of mutual labor and 
ministration, so that communion may be a source of profit, mental 
exaltation and spiritualization, and that the objects and aims of the 
Order may be advanced and consummated. 

FOURTH. To meet in the openness of spiritual understanding 
and fellowship and in the silence assist all who are willing and pre- 
pared to receive the power of the spirit; this labor to be one of loving 
ministration. 



FIFTH. To establish and maintain as a center of propaganda 

and discipleship, "The College of Divine Sciences and Realization," 
where students may be taught the path to Nirvana (freedom or bliss) 
by the teachers of the College, and where they can receive such wisdom 
through tuition, discipleship and meditation as will qualify them for 
their career. 

SIXTH. To inform the outer through the spirit of the inner 
world by telepathy and correspondence, and thus develop the poten- 
tial divinity latent in all mankind. 

SEVENTH. To organize and foster chapters of the Order where 
the local work can be conducted through study classes and public 
meetings and where central flames of light will be kept burning for 
all who need guidance. 

EIGHTH. To promote the success of all similar and kindred 
organizations by whatever name and in whatever country, realizing 
that whoever is not against is for us and that all life is one though 
men call it variously. 

NINTH. The Order of the White Rose, the chapters and societies 
eschew politics and members are urgently requested to foster and 
maintain its spirit at all times and in all places. No person's 
religious or political opinions are asked or compromised. 

Members to O. W. R. at Large. 

1. Any active student of "The College of Divinity Sciences and 
Realization," or graduate of the College or member of the Order. 

2. Dues two dollars yearly. 

President. 

J. C. F. Grumbine. 

Endowment Fund. 

The college solicits an endowment fund to be set apart for indigent 
•tudents, whereby they may receive free the Teachings and Publi- 
cations of the Order of the White Rose and the College of Divine 
Sciences and Realization. Mr. Grumbine will act as trustee for said 
fund. 

Publications. 

Ail publications of the Order of the White Rose are free to its 
members. Members are graduates. 

Sending Moneys for Teachings. 

All moneys should be made payable to J. C. F. Grumbine. B. B. 
P. O., Boston, Mass. 



CLAIRVOYANCE. 

By J. C. F. GRUMBINE 



RECENT BOOK NOTICES. 

Since the publication of Emanuel Swedenborg's books, no greater 
and more valuable work has appeared than the one entitled "Clair- 
voyance," J. C. F. Grumbine. It is a System of inspired teachings 
concerning Divinity, especially Clairvoyance, and how to unfold the 
clairvoyant vision, to pierce the veil of sense, see and converse with 
spirits, enter at will into the spiritual world and become a seer and 
an adept in mystical science. 

Mr. Grumbine has clearly and logically presented his subject in a 
manner at once simple and profound. — "Suggestions." 

"Your work is marvelous, epoch-making." — Lilian Whiting, Boston 
Correspondent to Chicago Inter-Ocean. 

"Admirably unfolds the law and nature of Clairvoyance." Chicago 
Inter-Ocean. 

"A remarkable book. Originality and depth of thought, combined 
with perspicuity, characterize every page. It is evident in every sen- 
tence that this volume is the offspring of inspiration." — Progressive 
Thinker. 

"I consider the book on Clairvoyance a most remarkable and practi- 
cal work on development. It harmonizes well with the Hermetic 
Schools of Philosophy, in which I learned the mysteries of adeptship." — 
Prof. George W. Walrond, Astrologer. 

"It is the best work on the subject of Clairvoyance thus far, and 
points out an alluring goal of true spiritual development." — Mind, New 
York City. 

"It is a revelation." — Light, London, Bng. 

"There has recently appeared in print an important and most instruc- 
tive volume on 'Clairvoyance, its Nature and Law of Unfoldment,' 
from the truly inspired pen of our gifted brother, J. C. F. Grumbine, 
who writes as the exponent of the Spiritual Order op the White 
Rose. The lessons which constitute the volume are of great use and 
interest to all who desire to familiarize themselves both with the clearest 
scientific view of Clairvoyance yet presented to the reading public, and 
the most efficacious means of developing the faculty in themselves by 
means of a series of simple and very practical experiments, which many 
of Mr. Grumbine's students in various places have found highly 
beneficial in many ways, besides being conducive to attaining the cen- 
tral object for which they are designed. 

All sincere students of the psychic realm will do well to read and 
study this excellent volume." — W. J. Colville, The Banner of Light, 
Boston. 

Published in green or blue cloth and sold on order through all book- 
stalls or an authorized representative of the Rosicrucians, the Order of 
the White Rose. Price $1.50. 

Send P. O. Order payable to J. C. F. Grumbine. 

Ask your city librarian and bookdealer for it. 

Address J. C. F. Grumbine, B. B. P. O., Boston, Mass. 



CLAIRAUDIENCE 

(FOURTH EDITION.) 

By J. C. F. GRUMBINE 



This book is the first scientific attempt to present the 
psychology of Clairaudience or clear hearing in a system 
of teaching or lessons with practical experiments, which 
any student can apply in a sane, rational, conscious and 
practical way. It is a text book on this wonderfully en- 
chanting subject. Paul heard Jesus speak to him while 
on the way to Damascus. Jesus conversed with the two 
disciples on the way to Emmaus. Joan d'Arc heard the 
voices which led her to free France and place Charles 
on the throne. Thousands hear the voices of the spirits — 
their departed loved ones who still call to them from the 
spirit world. 

Can this supernormal power be unfolded so that all may 
enjoy conscious clairaudient communion with the spirit 
word — and their spirit loved ones? Yes. Study and apply 
the system as here set forth. 

Published in cloth. Price $1.00. 



PSYCHOMETRY. 

(FOURTH EDITION NOW READY) 

By J. C. F. GRUMBINE. 



CONTENTS. 

1. Introduction. 

2. Special Rules and Conditions to be observed. 

3. Mediumship and the Spiritual Gifts. 

4. The Soul, its own Oracle and Law. 

5. How to see and Perceive with the Interior or 
Spiritual Vision. 

6. Concentration and Centralization. 

7. Sittings. What they Signify. 

8. The Silence. The Voice. Divinity. 

As this is the only practical work of its kind, and the 
Teacher and Author has been requested by his thousands 
of students to prepare a primer or text book for the neo- 
phyte, the book is destined to satisfy a long felt need. 

"We could desire nothing better than that every society 
in England had a copy of this excellent work. The writer 
may produce more books but better, we do not think, can 
possibly be hoped for." — Editor The Torch, England. 

Published in paper and sent postpaid for 50 cents. 

Address, J. C. F. Grumbine, 

B. B. P. O., Boston, Mass. 



The Order of The White Rose Publications. 



Easy lessons in Occult Science. J. C. F. Grumbine. 
(Third Edition.) Paper $ .50 

Clairvoyance, a system of Teaching, concerning its 
Law, Nature and Unfoldment. (Fourth Edition) 
enlarged. By J. C. F. Grumbine. Cloth, price.. 1.50 

Psychometry, how to Realize the Spiritual Percep- 
tion, Intuition, Divinity and Attain Illumination. 
By J. C. F. Grumbine. (Fourth Edition) paper, 
price SO 

Auras and Colors : An Esoteric System of Teaching, 
Concerning Halos, Aureolas and the Nimbus. By 
J. C. F. Grumbine. Paper, price 50 

Telepathy. By J. C. F. Grumbine .50 

The Spirit World. By J. C. F. Grumbine 50 

The Great Secret and Other Tales. By J. C. F. 
Grumbine 50 

Genuine Evidences of Spirit (Excarnate) Identity 
By J. C. F. Grumbine 50 

Universal Religion. By J. C. F. Grumbine. . . .50 
The Resurrection. By J. C. F. Grumbine 50 

m Clairaudience, a system of teaching concerning its 
law, nature and unfoldment. Cloth, new. By J. C. 
F. Grumbine 1 .00 

Large Glass Balls or Crystals for Crystal Reading 
and Concentration. Postage, prepaid 3.00 

Address, J. C. F. Grumbine, B. B. P. O., Boston, Mass. 



MAH 13 1912 



